華嚴經探玄記 4.60

4.60

Within the fourth [section], on the profound depth of the Buddha's preaching of the Dharma, first there is an objection, and then an explanation. Within the initial objection, there are two parts: first, positing the doctrine to make the direct objection, and then refuting a defense with a renewed objection. In the former, there are two parts: first, positing the correct principle; second, directly raising the objection, namely ten kinds of contradictions. The first dharma is the single-flavor suchness. The intention of the objection is: since what is awakened to is one, but the teachings established are diverse, if the signified meaning is not one, then each can be true according to the words, which contradicts the single flavor, and one would lose what was realized; if the signified meaning is of a single flavor, but does not accord with the words, then all the diverse teachings should be false. This is the objection of contradiction between teaching and meaning. If the opponent defends by saying: "Within the principle of single flavor realized by me, many virtues are fully present; therefore, the various teachings each reveal one virtue, and thus there is no contradiction." To refute this defense, the renewed objection says: "However, discerning and seeking within dharmatā, such diverse kinds are truly unobtainable; because they are unobtainable, the teaching contradicts the meaning." Another explanation: this is an objection of contradiction between essence and function. Awakening to the one dharma is the essence, and manifesting diversity in response to capacities is the function. If one subordinates essence to function, one should contradict and lose the one dharma; if function is identical with essence, the diverse kinds become empty. If one says that because there are diverse kinds within the one dharma there is no contradiction, yet seeking diverse kinds within dharmatā is impossible, the defense does not hold. Among the ten lines, the first is general; the remaining nine are specific: (1) teaching sounds being pervasive; (2) teaching power gathering sentient beings; (3) sound after sound being differentiated (the above pertain to vocal karma); (4) physical karma; (5) mental karma; (6) physical function; (7) dependent retribution; (8) adornment of the lands; (9) boundaries. If fully stated, the beginning of every line should say: "Awakening only to the one dharma, how can there be the immeasurable?" In the reply, Guṇacūḍa replies to reveal the depth of the virtues of the principle of the Dharma. Within it, there are two parts: first, one verse praises the question and briefly replies. The intention of the reply is: because the single-flavor dharmadhātu has the meaning of non-conceptualization, it is not the 'one' of numbers; therefore, it becomes many according to conditions without departing from the single flavor, and the single flavor is serene without obstructing diversity. These two are non-dual; therefore, all teachings are simultaneously true, while the principle of single flavor is preserved. Being thus unobstructed, it is called the profoundly deep and subtle meaning. Another explanation: this 'one' that is not distinct from the many is what the Tathāgata awakened to; this 'many' that is not distinct from the one is what the Tathāgata preached; therefore, the 'one' is profoundly deep. Because it is not distinct from the many, the many is also like this; the reverse of the above is understandable; hence it is called the profoundly deep and subtle meaning. "Those who seek merit" means that because they know that the one produces many and is capable of gathering sentient beings, they seek and attain this one; furthermore, because they know that the many returns to the one and is capable of realizing the principle, they seek and attain this many; hence they are called "the wise." The latter half of the verse shows Guṇacūḍa himself revealing his name based on the Dharma. Here, the nine analogies all reveal remaining unchanged—a single non-conceptualization while accomplishing differentiated events: (1) the analogy explaining the Dharma's ability to bear all capacities; (2) the analogy of conditions extinguishing all delusions; (3) the analogy of entering vessels without alteration, which refers to meanings such as the superior flow of the dharmadhātu; (4) the analogy of stirring the faculties to awaken, which refers to perfuming seeds to stir them toward aversion and aspiration; (5) the analogy of adapting to desires and moistening accordingly, where the dragon is like the Buddha's body, thunder is like the Brahmā sound, and rain is like the correct teaching, being non-conceptualized and therefore not distinct from the one; (6) the analogy of conditions generating all virtues, which refers to cultivating and generating all practices based on the pure dharmadhātu; (7) the analogy of being stainless and illuminating capacities; (8) the analogy of responding to capacities without going anywhere; (9) the analogy of adapting to conditions without changing. All the above approaches do not depart from the one, non-conceptually manifesting diverse beneficial activities. Just as Brahmā responds to the trichiliocosm is an analogy for preaching the immeasurable; the body having no difference is an analogy for the single flavor permanently enduring. The remaining approaches are all inferred accordingly.